DND photo

Working Towards Greater Diversity: A Blessing or a Curse? The Experience of the Canadian Military Chaplaincy

by Guy Chapdelaine

Colonel Guy Chapdelaine, CD, is Director of Chaplain In 1939, the Canadian government established two chaplain- Strategic Support in the Chaplain General Office at National cies: one Catholic and one Protestant, because the authorities’ lack Defence Headquarters in . of sensitivity to the pastoral needs of Roman Catholics during the First World War led to the creation of the dual chaplaincies.2 During Introduction this war, there were also rabbis who were called upon to serve the Jewish military community. Following the war, the Protestant eligious diversity is not a new reality for and Catholic chaplaincies both continued to pursue their mission the chaplaincy. During among the military personnel and their families. the Boer War (1899–1902),six Canadian mili- Rtary chaplains,1 including a Methodist, a Presbyterian, two Anglicans, and two Catholics, were tasked with accompany- ing the troops to South Africa. This group of chaplains was dis- banded at the end of this conflict.

When Canada entered the First World War in 1914, initially, no chaplain escorted the troops overseas. Then, the Minister of the Militia, Sir Sam Hugues, decided to send 33 chaplains, six of whom were Catholics, to provide pasto- ral services to soldiers. At the end of this war, the Canadian military chaplaincy was disbanded. More than 524 members of the clergy, 447 of whom were posted overseas, served in the so-called ‘Great War.’ However, even though the office of the directors was disbanded, some MIKAN Canada, 3522121 Archives Department and of National Defence/Library chaplains continued to serve in militia units. Chaplain of 72nd Canadian Battalion talking to a Canadian soldier up the line, April 1918.

34 Canadian Military Journal • Vol. 15, No. 1, Winter 2014 associated with managing reli- gious diversity, while ensuring that chaplains maintain close links to their own religious community. In conclusion, I will respond to the question, namely, of whether diversity is a blessing or a curse for the Chaplain Branch.

History

t was this uneasiness and a I lack of sensitivity regarding pastoral needs of Catholics which led the Canadian government to authorize two separate chaplain- PERSONNEL ISSUES cies in order to provide pastoral services to both Protestant and Catholic military person- nel.3 However, it was only on 9 August 1945 that the Governor- General in Council made official the creation of the Protestant and Roman Catholic chaplaincies. In its wake, in October 1945, the Adjutant General issued “…an order setting up chaplain ser- vices, with an establishment of 137 Protestant and 162 Roman Catholic chaplains.”4 Lieut. H. Gordon Aikman, Department of National Defence/Library and Archives Canada, PA-142245 Canada, Archives Aikman, Department and of National Defence/Library Gordon H. Lieut.

Chaplain H/Captain Robert Seaborn of the Canadian Scottish Regiment, giving absolution to an unidentified soldier of the 3rd Canadian Infantry Division near Caen, France, 15 July 1944.

Throughout the history of the chaplaincy, diversity has been an inescapable reality. Canada’s management of religious diversity has been unique, due to the federal policy of multiculturalism. The the- sis that I present demonstrates how diversity is a central element of our Canadian society, and how this policy of multiculturalism enabled Canadian Armed Forces chaplaincy to become a leader in the manage- ment of this diversity.

First, I will present the key moments in the history of the Canadian chaplaincy since the creation of Protestant and Catholic chaplaincies in 1939. Then, I will discuss the Canadian multiculturalism model. Third, I will examine the means that we have used to prepare our chaplains to work in a pluralistic context. I DChapSvc will then discuss the challenges

Chaplain diversity

Vol. 15, No. 1, Winter 2014 • Canadian Military Journal 35 In 1958, the chaplaincies of the three services (Navy, Army, The creation of a Canadian Forces Chaplain School and Centre Air Force) were the subject of a partial integration.5 At that moment, (CFChSC) in April 1994 helped to foster the integration of the two the positions of Protestant and Roman Catholic Chaplains General chaplaincies by offering unique training in an ecumenical context. with the rank (army) of brigadier-general or the equivalent for The philosophy of the new Chaplain Branch was based upon three the other services came into being. The positions of Command concepts: “…to minister to our own, facilitate the worship of oth- Chaplains were created to supervise the chaplains of the Regular ers, and care for all.” 7 The School offered, at the very beginning, Force and of the Reserve Force within their respective organizations. training that enabled chaplains to work together. In the fall of 1997, along with the Land Force Quebec Area Chaplain and the Regular In 1967, the Canadian government united the Canadian Forces and Reserve Brigade Chaplains from Quebec, I underwent a one- under a single Chief of the Defence Staff with the introduction of week training course to learn how to work within an ecumenical the Canadian Forces Reorganization Act. The distinct Protestant team. The first Basic Training course for chaplains was offered in and Roman Catholic chaplaincies in each 1998. Today, the CFChSC continues to be of the three armed services disappeared an indispensable institution used to foster and became the Roman Catholic (RC) cohesiveness in this new ecumenical and and Protestant (P) Chaplain Branch. The “In 1958, the chaplaincies now multi-faith environment. chaplains in each of these unified Chaplain of the three services Branches could serve in any of the three (Navy, Army, Air Force) Even though Jewish chaplains served elements: army, navy, and air force.6 during the Second World War, it was only were the subject of a in 2003 with the hiring of the first imam, It was only in 1995 that the separate partial integration.” Suleyman Demiray, that the Canadian Catholic and Protestant Chaplain Branches military chaplaincy opened the door to a merged to form a single integrated Canadian multi-faith chaplaincy.8 As there was still no Forces Chaplain Branch. This merger was necessary because of specific crest for Islam, our first imam wore the crescent on his tunic the financial cuts which forced religious leaders at that time to in order to identify the religious group of which he was a member. find a new way of working together. By creating a single Chaplain In 2006, the Governor General of Canada officially approved the Service, Catholics and the various Christian denominations had new badges for the Canadian chaplaincy: three badges united by to learn to work together in an ecumenical context. The leader- a common theme with at the centre the religious symbols, that is, ship of the chaplaincy brought together Catholic and Protestant the Jewish tablets and Magen David (Star of David), the cross and chaplains under the supervision of the first joint Chaplain General the crescent.9 In March 2007, the first Jewish chaplain since the of the newly-integrated Chaplain Branch, Brigadier-General Jean end of the Second World War, Rabbi Chaim Mendelsohn, enlisted Pelletier, who took office in July 1995. The latter, a Catholic priest, in the Reserve Force.10 In addition to a military hat badge with became the military authority who supervised all military chaplains the symbol of the tablets, he also had the tablets on his tunic. In with the help of a team of three directors with the rank of colonel. 2011, the Canadian Forces finally adopted a new primary badge which incorporates the symbols of the Tree of Life11 and the sun, which represents light.12 This badge is used as the primary badge of the Canadian Forces Chaplaincy. The chaplains must still wear the military hat crest of the religion to which they belong. However, the primary badge of the chaplaincy is worn on the chaplain scarf (sign of office) that is worn by the Chaplain General. Today, the Chaplain Branch is made up of chaplains from more than twenty Christian denominations, as well as Muslim and Jewish chaplains.13

Canadian Multiculturalism

anadian multiculturalism is one of the key C characteristics of the Canadian identity.14 It is both a means to integrate immigrants and promote cultural plurality, as well as a fundamental Canadian value. In 1971, Canada became the first country in the world to endorse an official policy with respect to multiculturalism. This policy enables to maintain their cultural identity and to be proud of that identity, and, in turn, this increased exposure makes individuals more open to various cultures and more tolerant of them. The cities of Montreal and embody this ethnic, linguistic, and religious diversity, given their numer- ous cultural communities. This pluralistic society illustrates

DND photo well the Canadian mosaic. According to the 2011 census, 20.6 per cent of the national population was born outside Canada, which places our country in second place in this The primary Chaplain Branch crest category after Australia.

36 Canadian Military Journal • Vol. 15, No. 1, Winter 2014 PERSONNEL ISSUES DND photo AR2009-JJ016-62 by Master Corporal Jonathan Johansen Corporal Jonathan Master by AR2009-JJ016-62 DND photo

Canadian Forces Chaplain Major Martine Belanger with Afghan children.

Canadian society is a veritable mosaic of religions that is within the chaplaincy remains a concern. However, the personnel constantly changing. There has been a significant increase in make-up of the Canadian Forces was 14.84 per cent female on the number of religious minorities in this past decade, such as 1 April 2013,15 and female chaplains represented 16 per cent of the Muslim, Sikh, Hindu, and Buddhist communities. About the Chaplain Branch. Among Catholic chaplains, 13.64 per cent 22 million Canadians still identify them- are women. As for homosexual chaplains, selves with a religion, that is, three-quarters they are accepted and do not face any dis- of the Canadian population. Of this number, “The Multiculturalism Act crimination, in accordance with the Charter 95 per cent describe themselves as Christian, reiterates that all Canadians of Rights and Freedoms. It should be men- and among this group, 60 per cent are Roman tioned that the policy regarding homosexual Catholic. However, the 2011 census shows are equal in the eyes of the soldiers changed suddenly in 1992. Please that the number of persons who identify law, and can proudly retain note that the policy “Don’t ask, don’t tell” themselves with a religion has declined their culture, their language, never existed in Canada. There was a radical 10 per cent since 2001. Thus, there has been change from prohibition to unconditional an increase in the number of persons who and their religion.” acceptance. Furthermore, in February 2012, declare that they have no religion. the Chief of Military Personnel announced a new policy concerning the management Even though there is a separation between the various of transsexual soldiers in the Canadian Forces.16 As a Canadian religions and the State, Canadian society recognizes the supremacy institution, the Canadian Armed Forces has approved the policy of God, which is noted in the preface to the Charter of Rights on multiculturalism and encouraged diversity. and Freedoms. The national anthem also refers to the divine real- ity. Furthermore, because of its multiculturalism policy, Canada Now that I have presented this diversity within the Canadian supports religious pluralism. Armed Forces and also within the Chaplain Branch, I would like to introduce a model that represents this reality of diversity. Diversity is not limited to the religious world only. On the According to the diversity model proposed by Canadian political contrary, diversity is a term which encompasses various elements, scientists Jane Jenson and Martin Papillon, respect for diversity in such as culture, religion, sexual orientation, ethnicity, language, the Canadian context relies upon three pillars: linguistic duality, disability and socio-cultural realities. The Employment Equity recognition of the rights of Aboriginal peoples,17 and multicultur- Act is an obligation for all federal departments with regards to the alism. The Multiculturalism Act reiterates that all Canadians are inclusion of women, aboriginal persons, and visible minorities. equal in the eyes of the law, and can proudly retain their culture, The Chaplain Branch includes chaplains who come from a number their language, and their religion. The Canadian Constitution and of ethnic and cultural backgrounds, as well as representatives of the Charter of Rights and Freedoms guarantee the rights of every various religions. That said, to an extent, the number of women citizen. This diversity is a national treasure. Because of the multiple

Vol. 15, No. 1, Winter 2014 • Canadian Military Journal 37 DChapSvcs

An Aboriginal Elder at prayer.

languages spoken and the understanding of various cultures, this The means to manage cultural and asset has resulted in Canada playing a greater role in the areas of religious diversity education, international trade, and diplomacy. Canadians have become real ambassadors promoting exchanges between Canada o respond to the challenges of managing religious diversity, and the rest of the world. T the chaplaincy can count on three tools: the Interfaith Committee on Canadian Military Chaplaincy (ICCMC), the However, it should be noted that the province of Quebec policies that provide guidance to chaplains in their daily appears to focus more upon interculturalism,18 which emphasizes ministry, and training at the CFChSC. Let us take the time to sharing and interaction among citizens. This idea stems from examine each of them. a rejection of multiculturalism and the desire to find a model which is better adapted to Quebec’s society, while protecting the Since its creation in 1997, the Interfaith Committee on Francophone identity.19 This concept focuses upon the interests of Canadian Military Chaplaincy (ICCMC) has supported the Chaplain the cultural majority by enabling them to assert themselves and to Branch and represented it in various faith groups and before the value the interests of immigrants and minorities who also have a Minister of National Defence. Before the creation of this Interfaith place in the society. Quebec’s Charter of Values as proposed by Committee, RC Military Ordinary of Canada and the Committee on the Parti Québécois (PQ) government in September 2013 distanced Chaplain Service in the Forces of the Canadian Council of Churches itself from the Canadian multiculturalism policy which promotes (5Cs)20 were two separate entities. A new constitution approved by cultural, religious, linguistic, and ethnic diversity. One of the points the Minister of National Defence resulted in the creation of this that provoked controversy was the intention of the PQ government Committee, which later welcomed a rabbi and an imam. Other to restrict religious symbols worn by provincial employees. The Christian traditions were also approached by welcoming a repre- neutrality of the State does not necessarily mean neutrality of sentative belonging to the Evangelical Fellowship of Canada, and the people. This project aroused numerous reactions within Quebec a representative for the Orthodox churches. The constitution has society, as well as in the rest of Canada. With the election of the been replaced by a Statement of Understanding, which has been Liberal Party in April 2014, it now has been abandoned. signed by the ICCMC and the Minister of National Defence on February 2013. The ICCMC endorses candidates of their respec- In a society as diverse as Canada’s, conflicts are unavoidable. tive faith group and collectively decides upon the candidacy of When they occur, citizens are encouraged to go before the courts a person supported by the representative of his/her faith group. to resolve disputes. In recent years, reasonable accommodation The Chaplain General selects future chaplains through a selection measures concerning religions have attracted the attention of the committee, which is established annually. media, notably because of the particular situation in Quebec.

38 Canadian Military Journal • Vol. 15, No. 1, Winter 2014 PERSONNEL ISSUES DChapSvcs

In addition to the Interfaith Committee, the Chaplain Branch [unofficial translation] The broader definition of the can rely upon several policies developed over the years to guide “personal religion” criterion, as defined in the Amselem chaplains in their pastoral ministry. I will examine two policies: case, has resulted in two major and interdependent effects. one dealing with religious accommodations, and the other on the First, it seems to us to allow the inclusion of “atheist” new policy regarding public prayer. beliefs within the set of protected “religious beliefs,” which had never yet been officially acknowledged in The interim policy on religious accommodation requests, Canadian law. Aside a few orbiter dicta (including that issued by the Canadian Armed Forces in January 1998, recently formulated in the majority opinion of the case P (D) v. S. (C.), underwent an important amendment.21 This new policy was not which clearly implies that atheism must be considered a form developed by the Chaplain Branch. However, of “religious beliefs”), the Supreme chaplains participated in its rewording. It Court has never pronounced directly on was a judgment of the Supreme Court of “In addition to the policy on the issue. …. The other major impact Canada in 2003 in the Amselem case,22 resulting from this very broad defini- accommodations, a new which forced the Canadian Armed Forces tion of the “personal religion” criterion to readjust its policy concerning religious policy on public prayer is is directly linked to the split, imposed accommodations. In the first policy, military about to be announced.” by the Supreme Court since the adop- chaplains were encouraged to check whether tion of the Canadian Charter of Rights the request was justified by validating it with and Freedoms, between “religious the faith community of the individual. Today, the requestor can beliefs” and “religious dogma,” which is the basis of point out to the responsible authorities that his/her request is based the latter. In the process aimed at determining whether upon a sincerely held belief. The military chain of command must a given belief may be described as “religious,” there is a then make a decision, while taking into consideration security, categorical refusal to demand evidence of the existence military operations, and possible prohibitive costs. The religious of any religious dogma upon which may be based the issue cannot be challenged, due to the sincerely held belief of an belief which is the subject of the evaluation.23 individual. The chaplain can facilitate the dialogue and can attest to this sincere faith before the military command without check- In addition to the policy on accommodations, a new policy on ing with a competent religious authority. Again, the emphasis is public prayer is about to be announced. It reiterates the importance placed on the faith of the individual. of offering a prayer during some public military ceremonies, while taking into consideration the religious diversity of individuals who This Amselem case considers that personal religion can also attend a military gathering and being sensitive when using sacred include atheist beliefs and stresses the separation between dogma expressions. Often chaplains are invited to pray during memorial and personal religion: ceremonies, such as Remembrance Day, but also during other

Vol. 15, No. 1, Winter 2014 • Canadian Military Journal 39 spent getting to know one another helps to create an atmosphere of trust that is essential in order to work in an interfaith chaplaincy. The idea is not to work separately, but, while respecting the religious tradition of the chaplain, the military chaplain is called upon to work as part of a team and to interact with his/her colleagues. I personally believe that friendships between chaplains of various faith traditions help to overcome the fear of others.24 By rubbing shoulders in daily life, the chaplains get to know each other and to respect their differing faiths.

A concern of the Chaplain Branch is to enable chaplains to work in a pluralist context. After DND AR2006-B045-1012 photo five years of effort, the CFChSC offered, for the first time in August Chaplains of Catholic, Protestant and Muslim faiths at a Memorial Ramp Ceremony, Kandahar Airfield, 24 April 2006. 2013, the course, Chaplains in a Pluralistic Environment. This eight- military ceremonies, such as a change of command, the commis- day course provides in-depth training to chaplains in order to sioning or decommissioning of ships, the dedication of regimental expand their knowledge of ecumenical and inter-religious dia- colours, or even at a mess dinner. The prayer must be inclusive logue. Representatives of the Jewish, Christian, Aboriginal when the military chaplain is the only voice heard. What is new in Spiritualities, Eastern religions, and Muslim faiths teach by giv- this policy is the fact that the chaplain mentions at the start of the ing chaplains the chance to interact with them, and by asking prayer that the latter is voluntary, and that those who do not wish questions on subjects of concern. The various policies are presented to pray for one reason or another are encouraged to take advantage and discussed in groups. The formula takes into consideration of the occasion to engage in personal reflection, or to meditate in the experience of chaplains, and the group work enables them silence while others pray. to share among themselves their own knowledge. This course is offered to chaplains after a few years of experience in the Chaplain It should be noted that the chaplain can pray according to Branch in order to prepare them for greater responsibilities, his/her own religious traditions during voluntary celebrations in and to help them better understand the challenges of a chapels, or during the funeral of a soldier. The policy primarily pluralistic environment. covers prayers in the public sphere.

These two policies serve as bench- marks for all chaplains. It should be pointed out that our policies must take into consideration National Defence’s ethics program and the Code of Values and Ethics of the Department of the National Defence.

In addition to the policies, the training of chaplains is essential. The CFChSC is the place par excellence to prepare military chaplains to work in a pluralist context. The chaplain’s basic training (Basic Occupational Course) is a place of learning where a chaplain gets to know his/her fellow chaplains, and is exposed to various religious traditions that are part of the Chaplain Branch. It is not unusual to see a chaplain candidate enter into contact with other religious denomi- DChapSvcs nations for the first time. The time Rabbi Lazer Danzinger leading a wedding ceremony.

40 Canadian Military Journal • Vol. 15, No. 1, Winter 2014 Future Challenges religious denominations join the Chaplain Branch, and that the Christian presence will diminish. This will probably be a better he Chaplain Branch faces several challenges in the years reflection of Canadian society. T to come. I will focus upon three challenges which are of concern to me at this particular point in time. A new training program SEELM25 allows a non-commissioned member, an officer, and even a civilian to complete a graduate The first challenge is to recruit military chaplains in the coming degree in theology (Master in Divinity), and to do a two-year years. I will present the example of Roman Catholic chaplains. internship in a parish. However, placements are limited, and, More than 60 per cent of Roman Catholic chaplains will leave the at the moment, we only have approximately two such positions service in the next 15 years, that is, 51 out of a total of 88 Roman available per year. Catholic chaplains. The Chaplain Branch has 225 chaplains. This reality does not A second challenge is the importance of maintaining chaplains’ close links to their only affect the Catholic Church, but also “In the face of changes the other main Christian churches. It is respective religious traditions. There is becoming increasingly difficult to recruit within the chaplaincy, some always a danger of losing one’s identity chaplains who have a minimum amount of chaplains nostalgically when constantly in contact with various PERSONNEL ISSUES religious traditions. This plurality forces the training and who have at least two years contemplate the past. It of pastoral experience. It should be pointed chaplain to remain in contact with his/her out that the Canadian Armed Forces is not every minister or religious tradition through a life of active not only hire Catholic priests as chaplains, religious leader who is prayer, participation in activities of his/her traditions, as well as taking the time to go but also deacons and married or single called upon to serve in the pastoral associates. on an annual spiritual retreat. The integrity Canadian Armed Forces.” of his/her vocation as a minister or religious Along with the difficulty in recruit- leader is essential in order to have a healthy ing quality religious leaders, an important chaplaincy. I have noted a certain difficulty observation has also been noted: fewer and fewer young people among chaplains who retire and return to their respective communi- are studying theology in Canadian universities. Those who make ties as the ecumenical and inter-religious experience has an impact this choice are rarely affiliated with a faith community. In terms upon our way of seeing the world. For my part, presiding at the of other non-Christian religious communities, there are few places Eucharist on the weekend, when my schedule allows, is important to prepare young religious leaders to fulfill the function of military in order to maintain a connection with my Church. chaplain. It is important that training programs for non-Christian religions be developed in order to prepare future candidates for The last challenge is the danger of forming an identity through military chaplaincy. I believe that we will see more and more withdrawal. Given the secularization, which is a reality that must DChapSvcs

Padre André Gauthier administers Holy Communion to an American soldier in Afghanistan.

Vol. 15, No. 1, Winter 2014 • Canadian Military Journal 41 be acknowledged, the religious diversity, and the challenge to organization to accomplish its mission more efficiently. Therefore, religion in the public sphere, chaplains sometimes seek comfort in a more diverse military chaplaincy would be more efficient and an idealized view of the past, and, out of fear of the other, isolate more resilient than a homogenous chaplaincy. The change in the themselves through an identity marked by withdrawal. In the face Canadian demographic profile is an opportunity to adopt a recruit- of changes within the chaplaincy, some chaplains nostalgically ment strategy that promotes diversity in order to better respond to contemplate the past. It is not every minister or religious leader who our ever-changing world. is called upon to serve in the Canadian Armed Forces. It appears to me essential to have this openness and to recognize the richness Religious diversity has always existed, but we now possess a of pluralism.26 Without this openness, it seems to me that it would new awareness of it. I am thinking in particular of the installation be difficult for a chaplain to function under such circumstances. ceremony of the new Chaplain General, Brigadier-General (the Venerable) John Fletcher in early September 2013. This ceremony We must face these challenges squarely, but I remain confident was held at the Beechwood multi-faith chapel, on the site of that we can overcome them with patience, and above all, by focus- our national military cemetery in Ottawa. A Christian aboriginal ing upon continuous learning. The richness chaplain of the Moose Cree Nation, Major of diversity is greater than the challenges. Catherine Askew, began the installation ceremony with a traditional aboriginal rite “The winds of change are Conclusion of purification known as a smudging cer- sweeping the Canadian emony, thereby creating a sacred place for s this greater diversity a blessing or a Armed Forces Chaplain the liturgical portion of the service of instal- curse? The Canadian experience clearly lation for the new Chaplain General. This I Branch. I see it as a sign shows that religious diversity is a blessing ceremony was carried out with much inner and a sign of hope. The Canadian chap- of the times.” contemplation while a choir of young girls laincy is the expression of this religious from Christ Church Cathedral in Ottawa plurality that we see throughout this interpreted a traditional song The Mi’kmaq country. I believe that the Chaplain Branch will be called upon Honour Song adapted by Lydia Adams. Representatives of the in the future to be even more open, going beyond the Jewish, Jewish, Christian, and Muslim chaplaincies then offered sacred Christian, and Muslim faiths. readings from their respective faith traditions, as well as a prayer for the new Chaplain General. Recent studies concerning diversity demonstrate its benefits, and that it contributes to the success of an organization.27 The The Canadian Chaplaincy is considered a world leader with increase in diversity has a positive impact. The results reveal that respect to the management of religious diversity. It remains to multiple points of view and experiences create a more dynamic date the only integrated military chaplaincy that brings together environment where new ideas emerge, thereby helping an the chaplain services provided to the three military services Art Babych

(L to R): Rabbi Barry Schlesinger of the Agudath Israel Congregation, Iman Samy Metwally from the Ottawa Main Mosque, and Padre John Fletcher, Chaplain General of the Canadian Armed Forces take part in an interfaith service in Ottawa, October 2014.

42 Canadian Military Journal • Vol. 15, No. 1, Winter 2014 (Navy/ Army/ Air Force) under the supervision of a single Chaplain of Egyptian, Assyrian, Chinese and Abrahamic traditions. It may represent General. From the military operations point of view, it is important wisdom, strength, protection, beauty and redemption. It provides protection, sustenance, regeneration. Since the Tree of Life is part of many faiths, belief to underscore our belief that a single multi-faith chaplaincy serving systems and cultures, it resonates with a simple and strong message of unity.” the three elements is easier to incorporate into operations, and it 12. Ibid. “The Sun burst represents light. Every major religion speaks a language better manages all the chaplaincy resources. of light. Religions of the Abrahamic traditions recognize the command: “Let there be light.” During Diwali, Hindus, Sikhs and Jains light lanterns to awaken awareness of God and the triumph of good over evil. Muslims speak of Allah The Chaplain Branch is an example of diversity as espoused as the source of light—inspiring, motivating and guiding God’s people. Light is by the multiculturalism policy. To further illustrate this diversity, revelation, awareness, awakening, light dispels darkness, light reveals the truth.” our Chaplain General, Brigadier-General John Fletcher, is our first 13. Taken from the speech of the Chaplain General, the Venerable Brigadier-General openly gay Chaplain General.28 This reality changes in no way John Fletcher, on Wednesday, 4 September 2013 at the Beechwood inter-faith chapel in Ottawa: “Firstly, as the new Canadian Armed Forces Chaplain the position of the Catholic Church or of other religious faiths General, I support the roughly two-hundred-and-twenty chaplains serving in regarding same-sex marriage, ordination, and so on. However, this the Regular Force and about one-hundred-and-thirty-five serving in the Reserve situation encourages us to respect various religious traditions and Force. These chaplains represent over twenty different Christian denominations, the diversity of our Canadian society. Brigadier-General Fletcher’s as well as our Jewish and Muslim communities.” 14. Will Kymlicka, Finding our Way: Rethinking Ethnocultural Relations in installation as Chaplain General occurred a few months after the first

Canada. (Toronto: Oxford University Press, 1998). I strongly recommend the PERSONNEL ISSUES openly gay woman assumed the position of Premier of the Province reading of this book by Will Kymlicka, one of the principal Canadian theoreti- of . The winds of change are sweeping the Canadian Armed cians on multiculturalism. Forces Chaplain Branch. I see it as a sign of the times. 15. Lieutenant-Commander G.J. Aucoin, Briefing Note for the Chief of the Defence Staff. CAF Employment Equity. DHRD, 28 May 2013. The goal of Canadian Recruiting Group (CFRG) for women in CAF is 25%. 16. Management of CF Transsexual Members. CANFORGEN 031/12 CMP 017/12 081428Z FEB 12. NOTES 17. Kymlicka, p. 1: “Aboriginal peoples are another vital component of diversity in Canada. Indigenous peoples are found in many countries. But with the possible exception of New Zealand (where the Maori form 15 per cent of the popula- 1. Anglican Church of Canada, “ History of Canadian Military Chaplaincy”, http:// tion), there is no Western country in which indigenous peoples have achieved a www.anglican.ca/amo/history/ more prominent political status. The provisions relating to Aboriginal peoples 2. Major (ret’d) Albert Fowler, Peacetime Padres. Canadian Protestant Military in Canada’s 1982 Constitution—both those sections affirming the existence Chaplains 1945–1995. (St. Catharines, ON: Vanwell Publishing Limited, 1996), of Aboriginal rights and the section requiring the government to negotiate the p. 15: “In the First World War, there had been a single chaplaincy service for meaning of these rights with the Aboriginal peoples themselves—are virtually all faiths, but poor leadership and a lack of sensitivity to other’s [sic] practices unique in the world.” had left a bitter legacy. Indeed, in August 1939, the Bishop of Quebec, J.M.R. 18. Gérard Bouchard, L’interculturalisme. Un point de vue québécois. (Montréal : Villeneuve, had taken advantage of a meeting with C.G. (Chubby) Power to Boréal, 2012). push for some say in the appointment of Roman Catholic clergy, should war be 19. Ibid, p. 94. declared and a chaplain service be needed. Even before the Protestant committee 20. The 5C represent the Anglican, Presbyterian, United, Baptist, and Lutheran churches. had been organised, a group of Roman Catholic bishops from Ontario, speaking 21. Amendment – Religious Accommodation policy for the CF. CANFORGEN for their church in English Canada, had met and mapped out their plan. They 162/12 CMP 072/12 insisted on their own separate organization, and they wanted Bishop Charles L. 22. Terrance S.Carter, “Supreme Court of Canada adopts broad view of religious Nelligan of Pembroke to lead it.” freedom,” in Charity Law Bulletin, Caters Professional Corporation, No 51, 3. Information Digest. Canadian Forces Chaplain Branch Manual. Issued on 23 August 2004. This article is available on the Internet at: http://www.carters. Authority of the Chief of the Defence Staff. 1 June 2003, p. 1–2, No. 13: “The ca/pub/bulletin/charity/2004/chylb51.htm. The author concludes his article by Canadian Conference of Catholic Bishops was already organized. They could stressing the importance of this judgment: “It is clear that the Amselem deci- not tolerate serving under the same conditions as they had faced in the previous sion will be a benchmark decision and will be relied upon in the future, both war. Months before, Defence Minister and MP, “Chubby” Powers with respect to freedom of religion and what constitutes advancing religion in [sic], had gone to the Quebec Church to request the use of the large Quebec Canada, as it confirms that courts confronted by religious freedom claims should churches as possible air raid shelters. Bishop Villeneuve had bargained for a limit the individual review to assessing the sincerity of the claimant’s belief and separate chaplain service. [At that time, Monseigneur Maurice Roy was still refrain from adjudicating on questions of religious doctrine or practice. The not a bishop. After serving as Honorary Colonel during the Second World War, decision also recognizes that profit and the aesthetics of individuals affected he became Bishop of Trois-Rivières in 1946, while simultaneously serving as should not trump validly held religious beliefs and practices, regardless of Military Vicar of Canada for Catholics. Then, he was appointed Archbishop whether the claimant can demonstrate that their beliefs are objectively recog- of Quebec in 1947. He held the position of Military Vicar from 1946 until nized as valid by other members of the same religion.” his retirement in March 1982.] A deal had been struck, and to Well’s surprise, 23. Louis-Philippe Lampron. La hiérarchie des droits. Convictions religieuses Bishop Nelligan had been named to establish a parallel Roman Catholic et droits fondamentaux au Canada. (Brussels : P.I.E. Peter Lung, Coll.), chaplain organization.” Diversitas, No 12, pp. 85 and 87. 4. Ibid, p. 1–4, No. 18. 24. Guy Chapdelaine, Inter-religious prayer in a military context: A Canadian 5. Ibid, p. 1–5, No. 23. Praxis. Dissertatio ad Licentiam in Sacra Theologia assenquendam. (Rome: 6. R.C. McNeill, “Keeping up with the flock.,” in Canadian Forces Sentinel, Université de l’Angelicum, 2006), pp. 82–83. March 1969, Vol. 5, No. 3, pp. 1–5. Already in 1969, the basic training of 25. Subsidized Education Entry-Level Masters Plan. chaplains exposed them to the three elements (land/sea/air). “The Chaplain’s 26. Claude Geffré, Le christianisme comme religion de l’Évangile. (Paris: Cerf, indoctrination course a three months of drill, physical conditioning, small arms, 2012), p. 43: [unofficial translation] “But there is a good pluralism which leadership, survival training, and abbreviated staff school. The chaplains dis- simply demonstrates a necessarily plural humanity and which renders diversity cover what each military environment expects of them, and among themselves an opportunity to progressively seek the truth. It would thus be better to simply develop a comradeship which overcomes differences in belief.”, p.5. speak of plurality. The Tower of Babel which represents an inability to com- 7. Information Digest. Canadian Forces Chaplain Branch Manual, p. 7–1, No. 6. municate is a curse, but the Tower of Babel which recognizes the need for a 8. « Forces’ first Muslim chaplain », Anglican Journal, 1 February 2004, http:// plurality of languages and thus of cultures and religions is instead a blessing and www.anglicanjournal.com/articles/forces-first-muslim-chaplain-2299 an opportunity that corresponds to a mysterious design of God.” 9. http://www.forces.gc.ca/en/news/article.page?doc=canadian-forces-welcomes- 27. Visible Minorities in the Security Community. Deep Dive to 2022. External jewish-chaplain/hnps1tt3f participants included RCMP, CSIS, CSE, and CBSA. 10. Grazia Scoppio, “Diversity Best Practices in Military Organizations in Canada, 28. James Park, “Canadian Armed Forces installs new Chaplain General”, Ottawa Australia, the United Kingdom, and the United States”, Canadian Military Journal, Citizen, 3 September 2013, http://www.ottawacitizen.com/life/hotos+Canadian Vol. 9 No 3, 2009, p. 17–30, http://www.journal.dnd.ca/vo9/no3/05-scoppio-eng.asp +Armed+Forces+installs+Chaplain+General/8870271/story.html 11. Taken from a presentation of the Chaplain General, the Venerable Brigadier- General (ret’d) Karl McLean on 6 June 2012: “The Tree of Life has part

Vol. 15, No. 1, Winter 2014 • Canadian Military Journal 43